Theodore Runyon Jr. says: "From Altizer’s standpoint, the God I am advocating, the God who is distinct from man and the world, is a repressive figure who must be killed in order that the God who in Christ is identical with the world might emerge. From my viewpoint, what needs to die, or at least to be relativized, is absolute confidence in the religious intuition of man, which in this form I take to be a deifying of the aesthetic dimension of the creature."
All forms of knowledge in which Christian faith and experience has expressed itself must also be continually subject to re-examination and reformulation. This is why theology at the present time is in the most fluid state it has been since the period of Christian origins.
An appreciation of the damage we are doing to the earth has been slow to surface in modern human consciousness. Most people are so taken up with personal and local affairs of the moment that they are almost completely unaware of the larger picture.
If we affirm the death of God fervently enough, a new revelation of the sacred will appear. This is a solution to a Godless world, but is it a viable one? That is the question posed in this essay. It is a critical interpretation of death-of-God theology from the point of view of process theology.
In turning men away from the mythological concepts of the gods to the YHWH who was known through His Word, Israel seized upon the most important phenomenon in the human scene — language — to become the metaphor for faith “The Word became flesh.”
Dr. Geering offers ten scenarios of the possible human future — wars, starvation, mass pandemics, ecological disasters and unfettered terrorism. He concludes that if a successful global society is to emerge, it will require humanity to develop a new consciousness and a new form of spirituality.
The emergence of the new worldview has brought about the dissolution of the mythological framework in which Christian faith had come traditionally to be expressed.
While I am fully persuaded that the death of God is a Christian phenomenon, and that it promises the Christification of all, I find that Noel’s portrait of “on-goingness” at no point transcends or goes beyond a pre-death-of-God stage of religious evolution.
If the human species is not to self-destruct it must develop into a global society which will find cohesion in what may be called a global human culture. The challenges which lie ahead cannot be overcome by any one person or group working on their own but only by the human species working as a whole.
Some people define religion as a body of beliefs and practices which direct man’s attention to one or more divine beings in an unseen supernatural world. If this is religion, then Israel rejects it and so does Christianity. Jesus of Nazareth did not begin a new religion. He proclaimed a new way of faith, by which man, in whatever generation he lives, is summoned by the Word of God to concern himself with the human scene, for this is God’s concern. The Christian way transcends religion and spells the end of religion — thus the point of “religionless” Christianity.